Beth Elohim Messianic Synagogue
Parashah #2: Noach B’resheit 6:9-11:32
Haftarah: Yesha’yahu (Isaiah) 52:13-54:1-10
B’rit Chadashah: Luke 17:26-37
As I have taught in the past, everything G-d instructed his people to build that relates to heavenly structures and paradigms served as an anti-type of what is in heaven. Examples include but are not limited to the Ark, the Ark of the Covenant, the Mishkan/Tabernacle, the Temple, and the Sukkah.
In parashah #2 we find another antitype in the person of Noach and the Ark.
The Zohar describes Noach as the “sacred covenant below” [on earth] corresponding to that above, and hence is called the “Man of the earth.” The “Sod” or mystical, esoteric meaning of this designation is that Noach had to have a way to “connect” to G-d in order to preserve the seed of the generations of those who would be later known as the Jews, and later still, the Israelites (true believers) which include true Jews (Romans 2-3), and Gentiles who have been grafted into the covenants of Israel.
The Ark built by Noach on earth corresponded to a similar union between those who love and follow God. The word “covenant” is used in connection with Noach in Genesis 6:18; 9:8;11-17. Before the covenant was established, Noach did not enter the ark as Genesis 6:18 reads “But I will establish my covenant with you; you will come into the ark, you, your sons, your wife, and your sons’ wives with you.”
We can now see the connection between Noah’s ark as an antitype of the Ark of the Covenant. This covenant established a supernal pattern that can be realized through the study and practice of G-d’s Torah from Genesis through Revelation.
But we also learn that the covenant was also made with Noach’s descendants and every living creature that accompanied Noach in the ark. The import of this inclusion is that “I will establish my covenant with you that never again will all living things be destroyed by the waters of a flood, and there will never again be a flood to destroy the earth” (Gen. 9:11). The sign of this covenant is a rainbow that can be seen even when there are clouds over the earth (Gen. 9:13).
Although Noach was called a righteous man, we are reminded that we are all sinners (Gen. 9:21). He had planted a grapevine and unfortunately became intoxicated to the point of passing out. Perhaps he had no experience with growing grapevines, and no idea of what overindulging can do. The sad sequela of this indiscretion would have negative effects on Ham and his descendants throughout history. This is supported by Genesis 9:21-25 “He [ Noach] became drunk, and he uncovered himself within his tent. Ham, the father of Caanan, saw his father’s ’nakedness and told his two brothers outside. But Shem and Japeth took a cloth, placed it against both their backs, and walking backward, they covered their father’s nakedness; their faces were turned the other way, so that they did not see their father’s nakedness. When Noach woke up from his wine and learned what his youngest son had done to him, he said, ‘Cursed be Canaan, the lowest of slaves shall he be to his brothers.”
There are at least three dominant translations of the expression “to see someone’s nakedness.” The first is found in the Chumash which posits the idea that it was Canaan had a part in disgracing Noach to the point that he was the one who “saw” Noach and ran to tell his father (Rashi). According to Sforno, Ham observed what Canaan had done to Noach because according to the sayings of Rabbi Eliezer, Canaan castrated Noach. Rashi maintains that Ham was the guilty party.
Two other translations are found in the Jewish Study Bible. The word “saw” is translated as “uncovered” [one’s nakedness] which using this term means to have sexual relations with ones’ wife. This would make Ham guilty of incest. Another translation posits that Ham had sexual relations with Noach.
Whichever translation the reader chooses to accept, Noach’s intoxication provides a truth that even the most righteous of persons can and often do fall from grace; sometimes only for a moment, other times never to return. Just as in the days of Noach, G-d’s mercy is also just. Once the ark door was closed, no human or animal was admitted. In the B’rit Chadashah we see the continuation of this theme: Ezek. 18:24; Heb. 6:4-6; Gal. 5:1-5; Rom. 11:22; Revelation 3:5; 18:4. The blessings given Noach and the curses involved in this narrative run through G-d’s Torah like a ribbon in the wind. Ham sinned but Canaan was cursed. According to the Chumash G-d had already blessed Noach and his sons and a curse cannot be placed upon someone who was previously given a blessing. Therefore, according to this idea, Noach cursed his grandson, who, according to rabbinic explanation, was involved in the sin attributed to Ham who could not be cursed because he had previously received G-d’s blessing (v.9:1).
This explanation is not verified in G-d’s Torah. Those who subscribe to this explanation of why Ham was not cursed is similar to the Christian belief that instantaneous salvation occurs once someone professes Jesus and that once “saved,” which is erroneous on the outset, is always saved.
There are a plethora of scriptures that state the opposite is true, that our salvation is not determined to have been granted until we stand before Yahshua and are judged by Him. Even those who are on the road to salvation and lovingly follow G-d’s Torah have a potential to fall away (Deut. 28:15; Jer. 17:5; Matt: 25:4; Re. 22:14-15; 18-19.) We must persevere in our earthly pilgrimage and overcome the temptations thrown in our way by HaSatan. It can be done with G-d at the center of our lives (Rom. 5:3-5; James 1:2-3; 5:7-8;1 Pet. 1:6-722:12; Heb2; Heb. 12:1; Gal. 6:9.
Following the line of Ham, we learn that the Canaanites were known for their polytheistic religion, which included the worship of Baal, Asherah, and Molech. Interestingly and sadly, America has adopted many of the rituals and religious practices associated with all three pagan deities. Their rituals and religious practices were in direct opposition to the worship of YHVH by the Israelites according to G-d’s commands.
There were numerous battles between the Canaanites and Israelites that continue in our age because the Israelites did not completely destroy them as G-d commanded. This resulted in assimilation by some Israelites that has affected Israel’s ability to establish a covenant community in Israel, a country which has yet to be occupied in its biblical dimensions to this day.
Moving forward in the genealogy of Ham we find that Nimrod was the grandson of Ham. Although Ham was not cursed, some of his descendants would certainly prove to be the enemies of G-d’s people. Others of significance were the Kasluchim from whom came the Philistines, the Y’vusi, the Emori, and the Hivi.
Nimrod was the first powerful ruler on the earth; a mighty hunter before Adonai (Gen. 10:8-10. He was the King of Shinar, a kingdom which began with Bavel. Those who have not carefully studied Nimrod and the implications of his evil paradigm against G-d and those who follow G-d are missing some especially important information on the reliability and consistency of G-d’s Torah, His plan for the Israelites, and mankind, and the truth of His Word.
Nimrod became a symbol of defiance against G-d. If we think about this for even a moment, we may associate anyone who chooses to defy G-d’s Torah/instructions as subscribing to the ideology of Nimrod. He was a tyrant, turning people from the one true G-d. Although the exact etymology of “Nimrod’ is often debated, there are those who connect it to a Hebrew verb marad meaning “to rebel.” Whatever the true meaning of his name, Nimrod was a tyrant. That he is also described as a “mighty hunter before the L-rd,” some translations posit that he was famed for his hunting prowess, which reminds me of Esav who was also known for his hunting prowess and who tossed aside his birthright for a bowl of lentils. Indeed, Esav was another thread of the evil line that began with Adam’s sin.
Nimrod’s entrance into the biblical narrative in this parashah underscores the dangers of pride starting with Adam and Eve’s pride in believing they would become wise like G-d, disregarding G-d’s order not to eat of the fruit of the tree of knowledge of good and evil (Gen. 2:15-17), the attempt to build a city named Bavel[confusion] that would reach” up into heaven, so that we can make a name for ourselves and not be scattered all over the earth” (Gen. 11:4).
There are innumerable paths to prideful expression in thought, speech, and deed, all of which must be controlled and replaced by G-d-centered thoughts, speech, and deeds. Pride is one of the most insidious and destructive sins in G-d’s Torah. With all of the examples of pride followed by some sort of punishment and/or total destruction are described throughout G-d’s Torah as a warning to refute any unclean thing on our lives and turn to G-d. Pride is characterized by an exaggerated since of self-worth, abilities, accomplishments, amount or quality of possessions, perceived knowledge or status, just to name a few. At the very beginning with the creation of man, we are introduced to pride. But before the creation of man, Isaiah 14:13-14 describes the prideful ambition of Lucifer.
Throughout the Old Testament, pride is recurring theme in the punishment and downfall of individuals and nations. Proverbs 16:18 warns us that pride goes before destruction, and a haughty spirit before a fall. King Nebuchadnezzar’s pride led to his temporary downfall and madness (Dan. 4).
The B’rit Chadashah continues the dangers of pride and the need to adopt an attitude of humility. Sha’ul warned Timoth about the dangers of pride in leadership advising that a new convert should not be a church leader because he may become conceited and fall under the same condemnation as HaSatan (1 Tim. 3:6).
This discussion is one of the areas in which understanding pride and how to avoid its intrusion into our lives is critical to our salvation. G-d’s Torah consistently portrays pride as leading to spiritual downfall and separation from G-d.
In the book of Revelation we see pride addressed in several scriptures.
This discussion of pride and its insidiousness dominates the narratives of the seven synagogues/assemblies:
Laodicea’s Self- sufficiency. This assembly is criticized for believing they are rich and have need of nothing, while they are actually described as “wretched, pitiable, poor, blind, and naked.” This illustrates how pride can blind individuals to their true spiritual condition.
Balaam and Nicolaitans- Revelation 24:15 warns against those who follow the teachings of Balaam and the Nicolaitans, which lead to sin and immorality just as we are witnessing in the world today, some countries worse than others.
G-d always provides a choice between good and evil, the sin of pride being no exception. In the book of Revelation the synagogues/assemblies are called to repent of their prideful ways. An example is found in the warning to the synagogue/assembly in Pergamum to turn away from false teachings and practices. This applies to individuals, communities, and nations. Spiritual battles are won through humble and heartfelt repentance, becoming reconciled to G-d through Yahshua’s sacrifice and obedience to His laws/instructions, His Torah.
Haftarah: Isaiah 54:1-10
This haftarah compares the final Redemption to the covenant G-d made with Noach in this week’s parashah. Just as He promised to never bring a flood over the entire earth, so too will He never again be angry at Israel. “For the mountains may move and the hills might collapse, but My kindness shall not depart from you, neither shall the covenant of My peace collapse.”
These are words of encouragement for the Jerusalem who was downtrodden and depressed, likened to a barren woman. G-d enjoins her to rejoice, for the time will soon come when the Jewish nation will return, proliferate, repopulating the once desolate cities of Israel. Isaiah assures the people that G-d has not forsaken them. Just as evening precedes morning declared by G-d to be 1 day, Israel’s darkest hours must occur before the dawn with the appearance of the Infinite Light: Yahshua.
B’rit Chadashah: Luke 17:26-37
The backdrop of this passage is the question about when the Kingdom of G-d will come. Yahshua tells the Pharisees that it will not come with visible signs because the “Kingdom of G-d is among you.” They did not recognize Yahshua as the Kingdom of G-d because they were expecting tangible signs other than the One that was standing right before their eyes! Yahshua tells them that the time of the Son of Man will be just like the days of Noach right up until the day that Noach entered the ark; then it was too late, and the flood killed all those outside the ark. Yahshua relates the story of Lot and the immediacy of G-d’s judgement on S’dom. The urgency of leaving homes and other unbelievers which may include family are emphasized. Those alive during the return of the L-rd are not to look back or take any possessions. Yahshua uses the phrase:
“whoever aims at preserving his own life will lose it, but whoever loses his life will stay alive.” This means that we are not to focus on our human desires or other transient issues and concerns. We are to live for G-d by following His Torah out of love once we repent and accept the sacrifice of the Lamb of G-d for our past sins (Rom. 3:25; 2 Pet. 1:9). A consistent commitment to G-d as a prerequisite for eternal life is reinforced and clarified in Chapter 18. Other comparative scriptures include Matthew 16:24-26 and Matthew 10:21-23.
Shabbat Shalom,
Rabbi Tamah Davis-Hart